4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN ¹⁴⁶ 🔝

MN ^146.1 - Buddha tells Nandaka to give Dhamma talk to 500 nuns
MN ^146.2 - is the eye permanent, suffering, self?
MN ^146.3 - permutate for nose, tongue, body, mind
MN ^146.4 - nuns see with right wisdom: these 6 internal senses impermanent
MN ^146.5 - are 6 external sense objects impermanent, suffering, self?
MN ^146.6 - are the six kinds of consciousness impermanent, suffering, self?
MN ^146.7 - simile of oil lamp ↔ wick and flame impermanent, but light eternal?
MN ^146.9 - simile of tree ↔ trunk is impermanent, but shadow eternal?
MN ^146.11 - simile of butcher ↔ kill, separate hide, tendons, sinews
MN ^146.12 - develop 7sb☀️ awakening factors
MN ^146.13 - nuns are happy with Dhamma talk, report to Buddha
MN ^146.14 - Buddha asks Nandaka to give same talk to same nuns again next day
MN ^146.15 - this time after talk 500 nuns are all at the minimum stream enterers

detailed TOC

MN ^146.1 - Buddha tells Nandaka to give Dhamma talk to 500 nuns
MN ^146.2 - is the eye permanent, suffering, self?
MN ^146.3 - permutate for nose, tongue, body, mind
MN ^146.4 - nuns see with right wisdom: these 6 internal senses impermanent
MN ^146.5 - are 6 external sense objects impermanent, suffering, self?
MN ^146.6 - are the six kinds of consciousness impermanent, suffering, self?
MN ^146.7 - simile of oil lamp ↔ wick and flame impermanent, but light eternal?
MN ^146.7.2 - six internal senses impermanent, but 3 sensations eternal?
MN ^146.9 - simile of tree ↔ trunk is impermanent, but shadow eternal?
MN ^146.9.2 - six external sense objects impermanent, but 3 sensations eternal?
MN ^146.11 - simile of butcher ↔ kill, separate hide, tendons, sinews
MN ^146.11.2 - reconnecting cow hide to cow parts doesn’t restore cow ↔ knife is wisdom, inner flesh are 6 senses, hide is 6 outer objects
MN ^146.12 - develop 7sb☀️ awakening factors
MN ^146.13 - nuns are happy with Dhamma talk, report to Buddha
MN ^146.14 - Buddha asks Nandaka to give same talk to same nuns again next day
MN ^146.15 - this time after talk 500 nuns are all at the minimum stream enterers

MN 146 Nandakovāda

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 146	Middle Discourses 146
Nandakovādasutta	Advice from Nandaka
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatigotamī bhagavantaṃ etadavoca:	Then Mahāpajāpatī Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him:
“ovadatu, bhante, bhagavā bhikkhuniyo;	“Sir, may the Buddha please advise
anusāsatu, bhante, bhagavā bhikkhuniyo;	and instruct the nuns.
karotu, bhante, bhagavā bhikkhunīnaṃ dhammiṃ kathan”ti.	Please give the nuns a Dhamma talk.”
Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena.	Now at that time the senior monks were taking turns to advise the nuns.
Āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyena.	But Venerable Nandaka didn’t want to take his turn.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ pariyāyenā”ti?	“Ānanda, whose turn is it to advise the nuns today?”
“Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṃ pariyāyena.	“It’s Nandaka’s turn, sir,
Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā”ti.	but he doesn’t want to do it.”

146.1 - Buddha tells Nandaka to give Dhamma talk to 500 nuns

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi:	Then the Buddha said to Nandaka:
“ovada, nandaka, bhikkhuniyo;	“Nandaka, please advise
anusāsa, nandaka, bhikkhuniyo;	and instruct the nuns.
karohi tvaṃ, brāhmaṇa, bhikkhunīnaṃ dhammiṃ kathan”ti.	Please, brahmin, give the nuns a Dhamma talk.”
“Evaṃ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	“Yes, sir,” replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.	He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Royal Monastery with a companion.
Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ.	Those nuns saw him coming off in the distance,
Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ.	so they spread out a seat and placed water for washing the feet.
Nisīdi kho āyasmā nandako paññatte āsane.	Nandaka sat down on the seat spread out,
Nisajja pāde pakkhālesi.	and washed his feet.
Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Those nuns bowed, and sat down to one side.
Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:	Nandaka said to them:
“paṭipucchakathā kho, bhaginiyo, bhavissati.	“Sisters, this talk shall be in the form of questions.
Tattha ājānantīhi: ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi: ‘na ājānāmā’ tissa vacanīyaṃ.	When you understand, say so. When you don’t understand, say so.
Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo:	If anyone has a doubt or uncertainty, ask me about it:
‘idaṃ, bhante, kathaṃ; imassa kvattho’”ti?	‘Why, sir, does it say this? What does that mean?’”
“Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī”ti.	“We’re already delighted and satisfied with Venerable Nandaka, since he invites like this.”

146.2 - is the eye permanent, suffering, self?

“Taṃ kiṃ maññatha, bhaginiyo,	“What do you think, sisters?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”

146.3 - permutate for nose, tongue, body, mind

“Taṃ kiṃ maññatha, bhaginiyo,	“What do you think, sisters?
sotaṃ niccaṃ vā aniccaṃ vā”ti?	Is the ear …
“Aniccaṃ, bhante … pe …
ghānaṃ niccaṃ vā aniccaṃ vā”ti?	nose …
“Aniccaṃ, bhante” …
“jivhā niccā vā aniccā vā”ti?	tongue …
“Aniccā, bhante” …
“kāyo nicco vā anicco vā”ti?	body …
“Anicco, bhante” …
“mano nicco vā anicco vā”ti?	mind permanent or impermanent?”
“Anicco, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?

146.4 - nuns see with right wisdom: these 6 internal senses impermanent

“Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ:	Because we have already truly seen this with right wisdom:
‘itipime cha ajjhattikā āyatanā aniccā’”ti.	‘So these six interior sense fields are impermanent.’”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.5 - are 6 external sense objects impermanent, suffering, self?

Taṃ kiṃ maññatha, bhaginiyo,	What do you think, sisters?
rūpā niccā vā aniccā vā”ti?	Are sights permanent or impermanent?”
“Aniccā, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññatha, bhaginiyo,	“What do you think, sisters?
saddā niccā vā aniccā vā”ti?	Are sounds …
“Aniccā, bhante … pe …
gandhā niccā vā aniccā vā”ti?	smells …
“Aniccā, bhante” …
“rasā niccā vā aniccā vā”ti?	tastes …
“Aniccā, bhante” …
“phoṭṭhabbā niccā vā aniccā vā”ti?	touches …
“Aniccā, bhante” …
“dhammā niccā vā aniccā vā”ti?	thoughts permanent or impermanent?”
“Aniccā, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ:	Because we have already truly seen this with right wisdom:
‘itipime cha bāhirā āyatanā aniccā’”ti.	‘So these six exterior sense fields are impermanent.’”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.6 - are the six kinds of consciousness impermanent, suffering, self?

Taṃ kiṃ maññatha, bhaginiyo,	What do you think, sisters?
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	Is eye consciousness …
“Aniccaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“Dukkhaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
“No hetaṃ, bhante”.
“Taṃ kiṃ maññatha, bhaginiyo, sotaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	ear consciousness …
“Aniccaṃ, bhante … pe …
ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	nose consciousness …
“Aniccaṃ, bhante” …
“jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	tongue consciousness …
“Aniccaṃ, bhante” …
“kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	body consciousness …
“Aniccaṃ, bhante” …
“manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	mind consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti”?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ:	Because we have already truly seen this with right wisdom:
‘itipime cha viññāṇakāyā aniccā’”ti.	‘So these six classes of consciousness are impermanent.’”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.7 - simile of oil lamp ↔ wick and flame impermanent, but light eternal?

Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā.	Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable.
Yo nu kho, bhaginiyo, evaṃ vadeyya:	Now, suppose someone was to say:
‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;	‘While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable.
yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;	But the light is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;	Because that oil lamp’s oil, wick, and flame are all impermanent and perishable,
pagevassa ābhā aniccā vipariṇāmadhammā”ti.	let alone the light.”

146.7.2 - six internal senses impermanent, but 3 sensations eternal?

“Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya:	“In the same way, suppose someone was to say:
‘cha khome ajjhattikā āyatanā aniccā;	‘These six interior sense fields are impermanent.
yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti;	But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti.	Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.	When the corresponding condition ceases, the appropriate feeling ceases.”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.9 - simile of tree ↔ trunk is impermanent, but shadow eternal?

Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā.	Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable.
Yo nu kho, bhaginiyo, evaṃ vadeyya:	Now, suppose someone was to say:
‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;	‘There’s a large tree standing with heartwood. The roots, trunk, and branches and leaves are all impermanent and perishable. But the shadow is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ;	“Because that large tree’s roots, trunk, and branches and leaves are all impermanent and perishable,
pagevassa chāyā aniccā vipariṇāmadhammā”ti.	let alone the shadow.”

146.9.2 - six external sense objects impermanent, but 3 sensations eternal?

“Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya:	“In the same way, suppose someone was to say:
‘cha khome bāhirā āyatanā aniccā.	‘These six exterior sense fields are impermanent.
Yañca kho cha bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti;	But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti.	Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.	When the corresponding condition ceases, the appropriate feeling ceases.”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.11 - simile of butcher ↔ kill, separate hide, tendons, sinews

Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ.	Suppose an expert butcher or butcher’s apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside,
Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.	they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments,
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya:	and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say:
‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti;	‘This cow is joined to its hide just like before.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ.
Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya:	Because even if they wrap that cow up in that very same hide and say:
‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti;	‘This cow is joined to its hide just like before,’
atha kho sā gāvī visaṃyuttā teneva cammenā”ti.	still that cow is not joined to that hide.”

146.11.2 - reconnecting cow hide to cow parts doesn’t restore cow ↔ knife is wisdom, inner flesh are 6 senses, hide is 6 outer objects

“Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya.	“I’ve made up this simile to make a point.
Ayamevettha attho;	And this is the point.
‘antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ;	‘The inner flesh’ is a term for the six interior sense fields.
‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ;	‘The outer hide’ is a term for the six exterior sense fields.
‘antarā vilimaṃsaṃ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ;	‘The connecting tendons, sinews, and ligaments’ is a term for desire with relishing.
‘tiṇhaṃ govikantanan’ti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ;	‘A sharp meat cleaver’ is a term for noble wisdom.
yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.	And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.

146.12 - develop 7sb☀️ awakening factors

Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Sisters, by developing and cultivating these seven awakening factors, a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Katame satta?	What seven?
Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk develops the awakening factors of remembering, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.	It is by developing and cultivating these seven awakening factors that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

146.13 - nuns are happy with Dhamma talk, report to Buddha

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:	Then after giving this advice to the nuns, Nandaka dismissed them, saying:
“gacchatha, bhaginiyo; kālo”ti.	“Go, sisters, it is time.”
Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:	And then those nuns approved and agreed with what Nandaka had said. They got up from their seat, bowed, and respectfully circled him, keeping him on their right. Then they went up to the Buddha, bowed, and stood to one side. The Buddha said to them:
“gacchatha, bhikkhuniyo; kālo”ti.	“Go, nuns, it is time.”
Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	Then those nuns bowed to the Buddha respectfully circled him, keeping him on their right, before departing.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:	Soon after those nuns had left, the Buddha addressed the monks:
“seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā:	“Suppose, monks, it was the sabbath of the fourteenth day. You wouldn’t get lots of people
‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti.	wondering whether the moon is full or not, since it is obviously not full.
Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti.	In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, but they still haven’t found what they’re looking for.”

146.14 - Buddha asks Nandaka to give same talk to same nuns again next day

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi:	Then the Buddha said to Nandaka:
“tena hi tvaṃ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti.	“Well, then, Nandaka, tomorrow you should give those nuns the same advice again.”
“Evaṃ, bhante”ti kho āyasmā nandako bhagavato paccassosi.	“Yes, sir,” Nandaka replied.
Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	And the next day he went to those nuns, and all unfolded just like the previous day.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.
Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ.
Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ.
Nisīdi kho āyasmā nandako paññatte āsane.
Nisajja pāde pakkhālesi.
Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:
“paṭipucchakathā kho, bhaginiyo, bhavissati.
Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṃ.
Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo:
‘idaṃ, bhante, kathaṃ; imassa kvattho’”ti.
“Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī”ti.

146.15 - this time after talk 500 nuns are all at the minimum stream enterers

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:
“gacchatha, bhaginiyo; kālo”ti.
Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:
“gacchatha, bhikkhuniyo; kālo”ti.
Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:	Soon after those nuns had left, the Buddha addressed the monks:
“seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā:	“Suppose, monks, it was the sabbath of the fifteenth day. You wouldn’t get lots of people
‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo cando tveva hoti;	wondering whether the moon is full or not, since it is obviously full.
evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca.	In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, and they found what they’re looking for.
Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti.	Even the last of these five hundred nuns is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.